Many
Christians today insist that once you are truly born again, you can never
be lost, no matter what. There are three common terms used to describe
this view. Probably the best known is "OSAS" ("once saved always saved").
Another term is "eternal security." But, the term best liked by
Calvinists is "perseverance of the saints."

Few Evangelical and Fundamental Christians
realize that OSAS is the minority view in Christianity today. It is held
almost exclusively by Presbyterians, Baptists, and some non-denominational
groups with roots in one of these two denominations. OSAS is rejected by
the majority of Christians. But, what may come as a bigger shock is that
OSAS is a new doctrine unheard of prior to John Calvin. For the first 1500
years of Christianity, Christians believed it was possible for true believers
to fall away and be lost forever if they did not persevere in their faith
unto the end. In the words of John Wesley: "whatever is true is not
new; whatever is new is not true."

The Orthodox
View from the Early Church to LutherThe earliest Christians taught that
perseverance was not guarenteed, and that many true Christians would not
finish the race, and would be lost. Intense persecution in the early Church
brought this issue to the fore. Some were faithful even to martyrdom, and
others forsook the Faith when faced with death or torture. The following
quote from Irenaeus (early 2nd cent.) illustrates the early Christian view
immediately following the time of the Apostles.

"And to as many as continue in
their love towards God, does He grant communion with Him. But communion
with God is life and light, and the enjoyment of all the benefits which
He has in store. But on as many as, according to their own choice, depart
from God. He inflicts that separation from Himself which they have chosen
of their own accord. But separation from God is death, and separation from
light is darkness; and separation from God consists in the loss of all
the benefits which He has in store. Those, therefore, who cast away by
apostasy these forementioned things, being in fact destitute of all good,
do experience every kind of punishment. God, however, does not punish them
immediately of Himself, but that punishment falls upon them because they
are destitute of all that is good. Now, good things are eternal and without
end with God, and therefore the loss of these is also eternal and never-ending.
It is in this matter just as occurs in the case of a flood of light: those
who have blinded themselves, or have been blinded by others, are for ever
deprived of the enjoyment of light. It is not, [however], that the light
has inflicted upon them the penalty of blindness, but it is that the blindness
itself has brought calamity upon them: and therefore the Lord declared,
“He that believeth in Me is not condemned,” that is, is not separated from
God, for he is united to God through faith. On the other hand, He says,
“He that believeth not is condemned already, because he has not believed
in the name of the only-begotten Son of God;” that is, he separated himself
from God of his own accord. “For this is the condemnation, that light is
come into this world, and men have loved darkness rather than light. For
every one who doeth evil hateth the light, and cometh not to the light,
lest his deeds should be reproved. But he that doeth truth cometh to the
light, that his deeds may be made manifest, that he has wrought them in
God.”" (Irenaeus,
Against Heresies, Book V, XXVII, 2)

While predestination was taught
beginning with St. Augustine in the 5th century, even Augustine believed
that perseverance was not guarenteed to all believers. He taught that one
could not know for sure whether he had the "gift of perseverance" until
his death. Augustine taught that true Christians should pray continually
that God would grant them the grace to persevere unto the end, and that
some true Christians would NOT persevere and would be lost. Here are two
excerpts from St. Augustine's treatise "On the Gift of Perseverance."

"I have now to consider the subject
of perseverance with greater care; for in the former book also I said some
things on this subject when I was discussing the beginning of faith. I
assert, therefore, that the perseverance by which we persevere in Christ
even to the end is the gift of God; and I call that the end by which is
finished that life wherein alone there is peril of falling. Therefore it
is uncertain whether any one has received this gift so long as he is still
alive. For if he fall before he dies, he is, of course, said not to have
persevered; and most truly is it said. How, then, should he be said to
have received or to have had perseverance who has not persevered? For if
any one have continence, and fall away from that virtue and become incontinent,
- or, in like manner, if he have righteousness, if patience, if even faith,
and fall away, he is rightly said to have had these virtues and to have
them no longer; for he was continent, or he was righteous, or he was patient,
or he was believing, as long as he was so; but when he ceased to be so,
he no longer is what he was. But how should he who Has not persevered have
ever been persevering, since it is only by persevering that any one shows
himself persevering, - and this he has not done? But lest any one should
object to this, and say, If from the time at which any one became a believer
he has lived - for the sake of argument - ten years, and in the midst of
them has fallen from the faith, has he not persevered for five years? I
am not contending about words. If it be thought that this also should be
called perseverance, as it were for so long as it lasts, assuredly he is
not to be said to have had in any degree that perseverance of which we
are now discoursing, by which one perseveres in Christ even to the end.
And the believer of one year, or of a period as much shorter as may be
conceived of, if he has lived faithfully until he died, has rather had
this perseverance than the believer of many years’ standing, if a little
time before his death he has fallen away from the steadfastness of his
faith."

"But, on the other hand, “of his
own will a man forsakes God, so as to be deservedly forsaken by God.” Who
would deny this? But it is for that reason we ask not to be led into temptation,
so that this may not happen. And if we are heard, certainly it does not
happen, because God does not allow it to happen. For nothing comes to pass
except what either He Himself does, or Himself allows to be done. Therefore
He is powerful both to turn wills from evil to good, and to convert those
that are inclined to fall, or to direct them into a way pleasing to Himself.
For to Him it is not said in vain, “O God, Thou shalt turn again and quicken
us;” it is not vainly said, “Give not my foot to be moved;” it is not vainly
said, “Give me not over, O Lord, from my desire to the sinner;” finally,
not to mention many passages, since probably more may occur to you, it
is not vainly said, “Lead us not into temptation.” For whoever is not led
into temptation, certainly is not led into the temptation of his own evil
will; and he who is not led into the temptation of his own evil will, is
absolutely led into no temptation. For “every one is tempted,” as it is
written, “when he is drawn away of his own lust, and enticed;” “but God
tempteth no man,” - that is to say, with a hurtful temptation. For temptation
is moreover beneficial by which we are not deceived or overwhelmed, but
proved, according to that which is said, “Prove me, O Lord, and try me.”
Therefore, with that hurtful temptation which the apostle signifies when
he says, “Lost by some means the tempter have tempted you, and our labor
be in vain,” “God tempteth no man,” as I have said, - that is, He brings
or leads no one into temptation. For to be tempted and not to be led into
temptation is not evil, - nay, it is even good; for this it is to be proved.
When, therefore, we say to God, “Lead us not into temptation,” what do
we say but, “Permit us not to be led”? Whence some pray in this manner,
and it is read in many codices, and the most blessed Cyprian thus uses
it: “Do not suffer us to be led into temptation.” In the Greek gospel,
however, I have never found it otherwise than, “Lead us not into temptation.”
We live, therefore, more securely if we give up the whole to God, and do
not entrust ourselves partly to Him and partly to ourselves, as that venerable
martyr saw. For when he would expound the same clause of the prayer, he
says among other things, “But when we ask that we may not come into temptation,
we are reminded of our infirmity and weakness while we thus ask, lest any
should insolently vaunt himself, - lest any should proudly and arrogantly
assume anything to himself, - lest any should take to himself the glory
either of confession or suffering as his own; since the Lord Himself, teaching
humility, said, ‘Watch and pray, that ye enter not into temptation; the
Spirit indeed is willing, but the flesh is weak.’ So that when a humble
and submissive confession comes first and all is attributed to God, whatever
is sought for suppliantly, with the fear of God, may be granted by His
own loving-kindness.”"
(Augustine, On the Gift of Perseverance, Ch. I, XII)

In essence, Augustine taught that
true Christians ought to pray always for the grace to persevere, and that
only when he finished his life, having been faithful unto death, could
it be known that he would persevere. Perseverance was something entirely
separate from true regeneration by the Spirit. Even truely born-again Christians
might not persevere, and could be lost, in Augustine's theology. Consequently,
not all born-again Christians will ultimately make up the "elect." That
true Christians could fall away and be eternally lost was the universal
view of Christian writers prior to Calvin.

Even Martin Luther, who is claimed
by Calvinists as one of their own, acknowledged the possibility of a Christian
falling away into unbelief. Here are a few quotes, beginning with Luther's
comment on the statement of the Lord's prayer, "lead us not into temptation."

"We have now heard enough what
toil and labor is required to retain all that for which we pray, and to
persevere therein, which, however, is not achieved without infirmities
and stumbling. Besides, although we have received forgiveness and a good
conscience and are entirely acquitted, yet is our life of such a nature
that one stands to-day and to-morrow falls. Therefore, even though we be
godly now and stand before God with a good conscience, we must pray again
that He would not suffer us to relapse and yield to trials and temptations.
... Then comes the devil, inciting and provoking in all directions, but
especially agitating matters that concern the conscience and spiritual
affairs, namely, to induce us to despise and disregard both the Word and
works of God to tear us away from faith, hope, and love and bring us
into misbelief, false security, and obduracy, or, on the other hand,
to despair, denial of God, blasphemy, and innumerable other shocking
things. These are indeed snares and nets, yea, real fiery darts which are
shot most venomously into the heart, not by flesh and blood, but by the
devil. Great and grievous, indeed, are these dangers and temptations which
every Christian must bear, even though each one were alone by himself,
so that every hour that we are in this vile life where we are attacked
on all sides, chased and hunted down, we are moved to cry out and to pray
that God would not suffer us to become weary and faint and to relapse into
sin, shame, and unbelief. For otherwise it is impossible to overcome
even the least temptation. This, then, is leading us not into temptation,
to wit, when He gives us power and strength to resist, the temptation,
however, not being taken away or removed. For while we live in the flesh
and have the devil about us, no one can escape temptation and allurements;
and it cannot be otherwise than that we must endure trials, yea, be engulfed
in them; but we pray for this, that we may not fall and be drowned in them."
(Martin Luther, Large Catechism XII, On the Lord's Prayer, 6th Petition).

"Through baptism these people
threw out unbelief, had their unclean way of life washed away, and entered
into a pure life of faith and love. Now they fall away into unbelief"
(Martin Luther, Commentary on 2 Peter 2:22).

"Verse 4, "Ye are fallen from
grace." That means you are no longer in the kingdom or condition of grace.
When a person on board ship falls into the sea and is drowned it makes
no difference from which end or side of the ship he falls into the water.
Those who fall from grace perish no matter how they go about it. ... The
words, "Ye are fallen from grace," must not be taken lightly. They are
important. To fall from grace means to lose the atonement, the forgiveness
of sins, the righteousness, liberty, and life which Jesus has merited for
us by His death and resurrection. To lose the grace of God means to gain
the wrath and judgment of God, death, the bondage of the devil, and everlasting
condemnation." (Martin Luther, Commentary on Galatians, 5:4).

CalvinismAfter the Reformation, John Calvin
further developed Augustine's theology of predestination, and added "perseverance
of the saints" as one of his five pillars of "Calvinism." In Calvinism,
all those who are drawn of the Spirit will be saved, and will persevere
unto the end. Man simply has no choice in the matter. In Calvinist thinking,
God determines who will be saved and who will be lost. Ultimately, man's
choice or "free will" is just an illusion. He really has no independant
choice in the matter at all. If God elects certain people to be saved,
and pre-determines their eternal destiny, the thought of someone "falling
away" from the faith is preposterous. They simply have no choice in the
matter.

Baptists
& Eternal SecurityBaptists and some non-denominational
churches, who are not Calvinistic in general, hold to the fifth point of
Calvinism, which they call "eternal security." In essence, they teach that
man has a "free will" UNTIL he accepts Christ and becomes a Christian.
From that point on he has no choice in the matter.

The Roman Catholic Church strongly
opposes OSAS, both the Calvinistic form and the Baptist form. In fact,
the RCC teaches that you are not fully "saved" until you get to heaven.
They believe that salvation is a lifelong process, and that in this life,
Christians can never really be sure they are saved. Integral in this line
of thinking, is that one must perform good works and lead a holy life to
help ensure their salvation. Also, certain sins are said to be serious
enough to forfeit one's salvation.

Because of the apparent connection
between "works" and maintaining one's salvation in RCC thinking, Baptists
and Calvinists have assumed that anyone who believes a Christian can depart
from God and be lost is teaching a works-based salvation message. However,
this assumption is wrong as we shall see in the following articles.

The Biblical
ViewLet me say at the outset, that I
believe the RCC doctrine of salvation by faith plus works is a false gospel
that cannot save anyone. I am convinced the Scriptures teach salvation
is by God's grace, not by our own merits. It is a free gift offered to
all who believe. Salvation is gained by faith alone, and works have no
part whatever in our being saved, or in maintaining our salvation.

Now, some might assume this means
one can never depart from God. But this is not true. Many passages indicate
true Christians can be lost. How? Through UNBELIEF. One must
believe the gospel in order to be saved, and one must continue to believe
the gospel to continue "in Christ." It is as simple as that. Works don't
play any part in initial "believing," nor do they play a part in your continued
"believing." It is initially by faith, and it continues to be by
faith throughout the Christian life.

All of this is taught explicitly
in Scripture. In the following series of articles, we will display the
evidence for you to judge. OSAS may have some Scriptures that seem to support
it. But, there are many Scriptures for which it simply cannot account.
Likewise, the RCC might have a couple of verses from James that seem to
support their teaching, but there are several Scriptures that flatly contradict
their teaching regarding salvation. The truth can be found only by harmonising
all of the Scriptures on this topic. The view presented in these articles
fully preserves the idea of salvation by grace through faith, not by works.
It also integrates the many warnings in Scripture against departing from
God.

Salvation by grace through faith
alone is at the heart of the Gospel message. While eternal life is a free
gift of God's grace, it is applied to the individual by faith. Man cannot
in any way save himself, but he can access the grace of God by simply choosing
to accept the offer of salvation through the blood of Christ, when he is
drawn by the Holy Spirit. It is through the exercise of the will that he
responds to God by faith. Faith is simply believing what God has said,
and resting in that promise. A person who is saved by God's grace through
exercising faith continues to believe the Gospel throughout his Christian
life. It takes no effort on our part to believe. We simply respond
and surrender to the drawing of the Spirit. In fact, true faith is resting
in God's promise, not clinging to it by works of our own merit. It is obvious
then, that continuing to maintain one's faith throughout life requires
no effort, but a continued resting in the finished work of Christ.
Make no mistake. The warnings in God's Word are real. For example, in John
15:1-7, Jesus repeatedly warned the disciples to continue "in Christ."
For those who do not heed the warnings, the result is to be "burned." Many
other passages include similar warnings. The early Church held this view. "For
when the soul that is united with Christ forsakes its faith, it is given over
to perpetual death, viz., eternal punishment." (Hippolytus, On Daniel, vi).
We come to God by faith, but it
is through unbelief that one departs from God. By maintaining
faith we persevere to the end. But, through unbelief we can depart from
God and be eternally damned. Jesus taught that in the last days many would
abandon the faith. Paul called this the "falling away." We need to be aware
of the Scriptural teaching regarding our security in Christ, because the
danger of apostasy is real.

Matt 24:9-139 "Then they will deliver you
to tribulation, and will kill you, and you will be hated by all nations
on account of My name.10 "And at that time many
will fall away and will deliver up one another and hate one another.11 "And many false prophets
will arise, and will mislead many.12 "And because lawlessness
is increased, most people's love (agape) will grow cold.13 "But the one who endures
to the end, he shall be saved.(NASB)